Itinera Spiritualia, 2017, Vol. 10

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/30971

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Pneumatologiczny wymiar pragnienia
Zawada, Marian (Wydawnictwo Karmelitów Bosych, 2017)
The present article focuses on desires as they relate to the Holy Spirit; in other words, it aims to discover and to present the pneumatological nature of desire. The Holy Spirit expresses God’s desire and hope to implement the plan of salvation. He reveals this desire first in the Trinitarian dimension, as the embodiment of love, then in the Creation plan, as the one who hovers over the waters, and finally in the economy of salvation, in prompting the growth of holiness. Mystical literature expresses the desires of the Holy Spirit in many symbols: fire, a phoenix, spiritual touch, a living flame of love. The most suggestive desire of the Holy Spirit is the eschatological one, present in his calling, “Come,” which is the expression of the desire for all things to be fulfilled in God, for the fulfillment of history.
“Temor de Dios”. ¿Un modo de hablar o una autentica experiencia Teresiana? En torno a la “Exclamación” 14
Wrona, Lidia (Wydawnictwo Karmelitów Bosych, 2017)
One of the most frequently explored dimensions of the spiritual life of St Teresa of Jesus is the complex theme of her prayer: the vibrant friendship with God. Most publications focus primarily on what constitutes an inestimable wealth for the Church, which is the mystical phase of Teresa’s prayer. But in this article the research area is the first period of the Spanish mystic’s life of faith, which is a common ground for all believers. The present analysis refers to the rarely discussed aspect of her spiritual life: the fear of God. An attempt at the evaluation of the authenticity of this experience and its possible causes is based on one of the Teresian written sources. Important foundations of the presented reflection are the historical studies of that phase of Teresa’s life. In the light of those studies, the fear of God which the Saint speaks of several times in her writings seems a common element in the experience of the sixteenth-century believers in Spain, which at the same time indicates that the spiritual life of Teresa of Jesus developed in a fairly typical process. Thanks to this, Teresa, with her experience, also today stands before the faithful as a guide in the search for the true face of God.
Ku filozofii przyjaźni. W dialogu z Platonem, Arystotelesem i św. Teresą od Jezusa (część II)
Wach, Albert Stanisław (Wydawnictwo Karmelitów Bosych, 2017)
The article constitutes the second part (third chapter) of a broader study of the philosophy of friendship. It presents a sort of a dialogue between three great experts in this field: Plato, Aristotle, and St Teresa of Avila. They give testimony to the central place of the idea of friendship in their respective times, and they help modernity restore it. This second part of the study is dedicated to ethics and focuses on three issues. The first one (3.1) refers back to the first two chapters (historical and metaphysical) and talks about the foundations of the ethics of friendship. Not only does it show the similarities and differences in the opinions held by the parties of the dialogue, but it also unveils the basic differences between tchem and the modern people. The second point (3.2) concerns everyone’s need for friendship and friends, as well as the specific good and benefits of friendship. The third question (3.3) are the conditions of friendship. Six of them are listed: community life, equality, reciprocity, kindness, awareness in the relationship, and trust. In the third part of the study, four other issues related to the ethics of friendship will be discussed. The first one (3.4) will concentrate on the forms of friendship, the second one (3.5) on friendship as a virtue, the third one (3.6) on friendship as a feeling, and the fourth one (3.7) on the relationship between friendship and love.
Appetiti come energie disperse secondo la ‟Salita al Monte Carmelo” di San Giovanni della Croce
Ruszała, Andrzej (Wydawnictwo Karmelitów Bosych, 2017)
The theme of appetites is without doubt one of the most important for John of the Cross. It is closely linked to the reality of original sin and its consequences in the life of man. After having rejected the plan of God, man has chosen to live alone and in this rebellion, consists of his sin. It, breaking the orientation toward God of human existence that is no longer living with the theological sense, breaks equally inner harmony of man that begins to live under the sign of contradiction, of rupture and the conflict caused by the appetites and passions disordered. Starting from this general vision based on the Ascent of Mount Carmel – in the article has been examined the significance and role of appetites. In the philosophical conception of man St John of the Cross is anchored to the world of philosophy of Thomism, however he is not bound nor (he) follows blindly any system or any author. So even appetites are not analyzed by him in the abstract but in concrete life and consequently are presented as the main obstacle that bar the path of union with God. Their description, even if from the point of view of systematic is not accurate and has certain shortcomings (e.g. missing their very precise definition), from a psychological point of view, theological and moral is whatever abundant, rich and evocative. First of all, he discovers in the phenomena and in human behavior intimate relations between the psychological element and the moral. Thus, appetites to which man succumbs knowingly and willingly (moral aspect) the cause serious damage to psychic level (psychological aspect). On the contrary, to arrive to the purity and uprightness that form the moral aspect, must be the renunciation, mortification, emptying of the desire that you experience very on a psychological level. The reason for this unit and connection lies in the fact that John of the Cross, to give a classification of psychic phenomena, don’t start from a psychological level, nor, to analyze the moral dimension of the behavior, don’t part from the moral level, but goes deeper until you arrive at the theological level, from which the rest begins to deal with this topic. Here he discovers the essential structure expressed by psychological phenomena and from which it is derived also the moral attitudes. This theological reality essential is God and man that „search” reciprocally to meet: God in his transcendence and man in his misery. The experience of the grace of such a „quest” of man by God performed in Christ becomes for man a strong thrust to imitate Jesus and to undertake the first treatments for purifying appetites, in order to win the leadership of his own life to put it at the service of Christ. It is also the grace implemented in the theological virtues, witch – with the docility and collaboration of man – gives him a radical voltage toward God and unites with Him fully after the purification process passive, making its complete integration to the deeper levels of being, leading it to its fullness, possible in this life, and opening him to the eschatological horizons.
Obraz człowieka w Biblii. Elementy antropologii biblijnej
Nyk, Piotr (Wydawnictwo Karmelitów Bosych, 2017)
The question of how to understand the human being in terms of the Bible seems to be easy. Biblical anthropology presents a monistic image of the human being, in which a human is a spiritual and physical unity. However, a more detailed study reveals some difficulties. The most typical example is the popular understanding of the term “soul.” Its exact meaning corresponds closely to the biblical Hebrew term of ruaḥ (spirit) or nišmat ḥajjîm (breath of life). The Hebrew noun nepeš, which is often translated as “soul,” appears actually more complex. Its meaning includes also the following modern terms: throat, life, person, human. The present study draws attention to the historical development of some Hebrew and Greek terms as well as ideas of biblical anthropology and eschatology, e.g. “soul,” “person,” “human” (nepeš, psychē), “body” (bāśar, sarks, sōma), “spirit” (ruaḥ), “heart” (lēb/lēbāb), the idea of the “afterlife” and the “spiritual body” after resurrection.
Nowy nieznany list św. Teresy z Awili i jego polskie tłumaczenie
Nawojowski, Jerzy (Wydawnictwo Karmelitów Bosych, 2017)
This research includes a letter written by St Theresa of Jesus and published for the first time in Polish, after its first edition in 2015 in Basque and in Spanish. In the north of Spain, a family had this letter in their private collection; however, it was only recently that they decided to make the letter’s contents available to St Theresa’s already vast audience. So far, none of the editions of the complete works of St Theresa of Jesus included this letter in its full length; neither does the Polish edition of her letters (Listy, Wydawnictwo Karmelitów Bosych, Kraków 2008). Basically, the novelty and originality of this research lie in the presentation of this personal letter written by St Theresa of Jesus to the Malagón Community’s chaplain. Up to now, the contents of this letter remained unknown to the Polish reader. Additionally, the article offers a wide commentary on the text of the letter from different perspectives. By following its Spanish editors, this article presents a brief history of the manuscript, specifying the date and place of its composition since the author did not provide that information. Moving along, the article describes the addressee, the topics addressed in the document, and persons mentioned either explicitly or implicitly in the body of the letter. Also, it presents the analysis of both its historical characteristics and its linguistic style. Furthermore, this analysis includes new highlights and insights as well as the most recent contributions in the Teresian field of study, regarding Teresian vocabulary, expressions, abbreviations or the structure of the letter itself. In a similar manner, this article exposes some of the difficulties in translating the letter from its original Spanish into Polish. The research concerning this letter presents a new approach to St Theresa which both unveils and revives certain aspects of her personality as well as her spirituality. These new, revealing aspects are extracted from the letter’s contents. They are highlighted with particular emphasis and are presented toward the end of the research. The article is followed by the text of Teresa’s letter in Polish and photographic images of the original manuscript.
Komentarz teologiczny do dwóch niepublikowanych w Polsce wierszy św. Elżbiety Od Trójcy Świętej, odnalezionych i opisanych przez Conrada de Meestera OCD
Miczyński, Jan Krzysztof (Wydawnictwo Karmelitów Bosych, 2017)
The text refers to the article published in print in 2000, by Fr Conrad De Meester, OCD, entitled Two Unpublished Poems (French original: Deux poésies inédites, “Carmel” 2000, no. 2, 33–44). It is a theological commentary on two poems written by Elisabeth in her youth: P 72 bis and P 72 ter. She composed them before entering Carmel, toward the end of the fi rst stage of her spiritual life, which was the path of active purifi cation (active night of the senses and spirit). Elisabeth expresses her longing for God, for entering Carmel, for being entirely united to Jesus, her Beloved, and confi gured to Him. These desires, with the help of God’s grace, will become a firm foundation for the relationship with God and will allow her to take the path toward holiness.
The Influence of St John of the Cross on the Spiritual Path of St Teresa Benedicta of the Cross (Edith Stein)
Gogola, Jerzy Wiesław (Wydawnictwo Karmelitów Bosych, 2017)
The article presents the claim that the basis of Edith Stein’s perfect understanding of the mystical doctrine of St John of the Cross is the similarity between these two saints, both in the historical and in the spiritual sense. Spiritual direction finds very good ground when there is perfect understanding between the spiritual director and the directee, and when they participate in the same reality. To justify this claim, the article discusses three points: the similarity of the life path of both saints on the historical level; the spiritual similarity between them; and John of the Cross as Edith Stein’s guide on her spiritual path. We can find many analogies in their respective lives: their studies, their love of own family, St Teresa of Jesus, their death. Also, although in her last work entitled Scientia Crucis Edith explains the spiritual path of St John of the Cross, the book can certainly be considered autobiographical. They both passionately sought truth and love; they both accepted being nailed to Christ’s Cross; they both attained the scientia Crucis, being united with the Crucified Lord, whether through mystical death or a death that was at the same time mystical and physical. One more factor to be considered is the Carmelite vocation. John of the Cross is the spiritual father of the Carmel and as such naturally becomes a spiritual guide to all Carmelites on their way to union with God. Moreover, Edith Stein had many personal reasons for embracing his guidance.
„Wyobraźnia” i „balsam” miłosierdzia
Chmielewski, Marek (Wydawnictwo Karmelitów Bosych, 2017)
Two metaphors: “creativity of mercy” and “balm of mercy” represent two popes who are keenly interested in the Divine and human mercy – St John Paul II and Francis. John Paul II used his characteristic expression “creativity of mercy” for the fi rst time in his letter Novo millennio ineunte, where we read: “Now is the time for a new ‘creativity’ in charity, not only by ensuring that help is effective but also by getting close to those who suffer, so that the hand that helps is seen not as a humiliating handout but as a sharing between brothers and sisters” (n. 50). Every Christian is obliged by the “creativity of mercy”, especially bishops, priests and monks. Then, Pope Francis, proclaiming the Extraordinary Jubilee of Mercy as a special time for the Church, expressed his desire: “May the balm of mercy reach everyone, both believers and those far away, as a sign that the Kingdom of God is already present in our midst!” (Misericordiae vultus, n. 5). Like his predecessor, Pope Francis also wants for the whole Church to become more sensitive to the mystery of God’s Mercy and to the needs of our fellow human beings. The article presents the meaning of the two metaphors in the teaching of both St John Paul II and Pope Francis.

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